Surah Ale-Imran (The Family Of Imran ) 3 : 49

وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنِّى قَدْ جِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ ۖ أَنِّىٓ أَخْلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًۢا بِإِذْنِ ٱللَّهِ ۖ وَأُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ وَأُحْىِ ٱلْمَوْتَىٰ بِإِذْنِ ٱللَّهِ ۖ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
And [make him] a messenger to the Children of Israel, [who will say], ‘Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allāh. And I cure the blind [from birth] and the leper, and I give life to the dead – by permission of Allāh. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are Believers.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

This verse makes it clear that Jesus was given a message to deliver to the Israelites. He was one of their Prophets. Consequently, the Torah revealed to Moses, containing the law to be implemented in the life of the Israelite community and laying down legislation for various aspects of human life, continued to be upheld by Jesus, although it was complemented by the Gospel which places much emphasis on the spiritual aspect of life and the role of human conscience.
 
The sign which he was to be granted and of which God informed his mother, Mary, and with which he actually confronted the Israelites was the miracle of breathing into the dead to give it life. He was to bring the dead back to life, to heal the one who was born blind, to heal the leper and to inform people of what they eat or store up of food in their houses, although he could not see it or know of it by his own means.
 
We also note that the Qur’ānic text emphasises, both at the time when the angel gives that happy news to Mary and when these matters came to take place later on, that each of these miracles shown by Jesus to his people was given to him by God. The Qur’ān quotes him as saying that and mentions the phrase “by Gods leave” after every single one of them in order to emphasise that fact most strongly. That phrase could have been left to the end of the statement, but it was used repeatedly in order to leave absolutely no room for confusion.
 
These miracles in general relate to either the initiation or restoration of life, or to the restoration of sound health which is a branch of life, or to the knowledge of something which lies beyond ordinary human perception.
 
In essence, they are all particularly relevant to the birth of Jesus and the bringing of him into existence in a fashion which is unparalleled, except in the case of Adam. When people realise that God can enable one of His own creatures to accomplish such miracles, they will be able to understand that He Himself is able to create that creature in a totally unfamiliar fashion. There is, therefore, no need for any of the great legends and unfounded reports which have been woven around the birth of Jesus. It is sufficient for man to remember that God’s will remains free of all restrictions. When man does not try to impose what is familiar to him on the work of God, he will have no problem understanding how Jesus was born.

2. Linguistic Analysis

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  • This is the only Ayat in the Qur'an where the word تَدَّخِرُونَ [store] appears [3:49]
  • ٱلْأَكْمَهَ [blind] - This word appears twice in the Qur'an, both times in connection to Jesus. (3:49) and (5:110)
  • ٱلْأَبْرَصَ [the leper] - This word appears twice in the Qur'an, both times in connection to Jesus. (3:49) and (5:110)


Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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“This Surah consists of four discourses:

  • The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr.
  • The second discourse (v. 33-63) was revealed in 9 A.H. (After Hijrah - migration from Makkah to Madinah) on the occasion of the visit of the deputation from the Christians of Najran.
  • The third discourse (v. 64-120) appears to have been revealed immediately after the first one.
  • The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.” [Mawdudi]

8. Reasons for Revelation

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1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.

2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.

3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.

4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.

9. Relevant Hadith

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